Practicing Postmillennialism, Part 1
by Jeffery J. Ventrella, JD

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The Word, Volume 13, Issue 4 (May 2002)

This series of articles addresses a vital, yet often overlooked topic - the ethics of eschatology. Stated simply, the pertinent question posed is this: If theonomic postmillennialism is true, and it certainly is, then what differences, here and now, should this conviction make in the lives of Christians and their churches? What should be the practice of a professing post-millennialist?

The answer to this question is multi-faceted. At least five ethical implications flow from postmillennial convictions. Theonomic postmillennialism, rightly conceived and practiced, demands that one:

Promoting the Primacy of the Gospel

Paul addressed the church at Corinth with a focused singularity of purpose: "For I determined not to know anything among you except Jesus Christ and Him crucified" (1 Cor. 2:2). The foundation for Paul's instruction, exhortation, and admonition to these believers was the cross, the gospel of Christ. It is in this context that Paul could then present a victorious eschatology to these Christians: "For He must reign till He has put all enemies under His feet" (15:25). Does a connection exist between these pronouncements, that is, the cross, and eschatological victory? Most certainly.

Paul expressed confidence eschatologically precisely because he held the gospel as primary. This is because he rightly acknowledged that the gospel is transformational in the nature of the case - indeed, the gospel of Christ "is the power of God to salvation..." (Rom. 1:16). Therefore, according to Scripture, societal transformation must, by definition, be a consequence, not a cause. The cause of transformation is the gospel, not political or familial reconstruction.

While it is certainly true that theonomic postmillennialism has been maligned and even slandered as being some form of the "social gospel" or humanistic "Jewish dreams," it is also quite true that the expositors and defenders of optimistic eschatology have ardently underscored the gospel's predominance in advancing God's postmillennial victory. Indeed, the gospel's predominance in postmillennial eschatology has been set forth with utter and unmistakable clarity. Ken Gentry has written:

That theonomists speak of God's kingdom as a civilization does not mean that they do not see this civilization as grounded in spiritual regeneration.

This era of dominion will produce the worldwide transformation of society through the preaching of the gospel and individuals' widespread positive response to the message of redemption, a continuity of dominion.

This is not accomplished by political imposition, but spiritual transformation.

Postmillennialists believe that evangelism is the absolute precondition to worldwide, postmillennial, theocratic success...Thus, postmillennialism seeks the Christianization of the world by the spread of the gospel of Jesus Christ. Evangelism has priority in Christianization.

Greg Bahnsen adds his testimony to the centrality of the gospel:

Postmillennialism maintains that the victorious advance of Christ's kingdom in this world will take place in terms of the present peaceful and spiritual power of the gospel...

Postmillennialism believes in the gradual growth and success of the kingdom of God by the power of the Holy Spirit working through the Church's preaching of the gospel.

As these excerpts make plain, to hold postmillennial convictions necessitates that the gospel occupies preeminence. And, just as plainly, these excerpts make plain that those who would malign postmillennialism either are uninformed or willfully refuse to accurately characterize the position.

Nevertheless, it is one thing to accurately profess postmillennialism; it is quite another to practice it, that is, to function in terms of its implications. To rightly practice postmillennialism requires that one promote the primacy of the gospel. The gospel is not to be treated as a "spare tire," to help you out when your life goes flat, only to be returned to the trunk once you get your flat fixed.

Changing the metaphor, the gospel is not simply the door to a new home, something quickly forgotten as one proceeds to the living room or the bedroom. Rather, the gospel is life itself and it is something that needs to be preached to oneself, even (especially) after one is converted.

Far too often, those holding theonomic and postmillennial convictions have expended time and effort on society's transformation, but have neglected the cause and foundation for that transformation - the gospel. They have focused on the desired effect, rather than cultivating the necessary cause.

It is no coincidence that John Owen, the craftsman of the explicitly postmillennial Savoy Declaration, rightly warned: "He who has small thoughts of sin never has had great thoughts of God." The gospel matters. Only a great God can transform a fallen society, a society overrun with sinful men. Yet, the Lord has chosen to do just that - by the gospel. The gospel must therefore be primary.

The Lord, in this day, has graciously rekindled the vision and hope of optimistic eschatology. This generation's postmillennialists must therefore grasp the heart of that eschatology, the transformational gospel of Christ. It is the power of God, and accordingly, by God's grace, to be serious about theonomic postmillennialism, one must promote the primacy of the gospel. Absent that emphasis, priority, and passion, one is not a true postmillennialist in any sense; rather, he is simply a vain moralistic pretender.

Demonstrating Evangelistic and Missiological Zeal

Theonomic postmillennialism also demands that one demonstrate evangelistic and missiological zeal as well. God's Word confidently describes the Lord's expanding reign:

His name shall endure forever; His name shall continue as long as the sun. And men shall be blessed in Him; All nations shall call Him blessed. Blessed be the LORD God, the God of Israel, Who only does wondrous things! And blessed be His glorious name forever! And let the whole earth be filled with His glory, Amen and Amen. (Psalm 72:17-19)

Sadly, in Reformed circles, many confess evangelism's necessity, but too few function in terms of that reality. An ethical gap exists between declaration and demonstration. James condemns such hypocrisy: "Be doers of the word, and not hearers only, deceiving yourselves" (James 1:22).

Reformed Christians must ponder just how it is that the whole earth will be filled with God's glory and just how all nations shall call Him blessed. Are these phrases just nice sounding shibboleths? If not, then what conduct, here and now, is the Lord pleased to use in order to transform these proclamations into reality?

As Calvinists, Reformed Christians certainly know the academic answer to these questions: God uses "secondary causes" for effectuating His decree . But again, from an ethical standpoint, demonstration must accompany declaration. It is humbling to see just how impoverished Reformed missiology, indeed "evangelical missiology" is today.

On a global scale, consider the following data: Of these 12 nations - Singapore, Norway, Finland, New Zealand, Sweden, the United States, the United Kingdom, Germany, India, Japan, Korea, and Brazil - only one of them, Singapore, sends more than one missionary per Christian congregation. The cumulative average ratio of missionaries per congregation for these 12 nations is a deplorable 0.12. Within these 12 countries, thousands of congregations exist. And yet, a covenantal and tangible commitment by the local churches to support live personally known missionaries is decidedly lacking. Reformed congregations do not fare any better.

Money follows ministry. If a congregation's (or denomination's) heart burns with missiological zeal, then funding to effectuate that zeal will not be lacking. As someone once quipped, "God's work, done God's way, will never lack God's funding."

It is the Reformed faith - "Christianity come into its own," as B. B. Warfield styled it - that provides the potent doctrinal foundation that both motivates and sustains missiological efforts. On paper, therefore, the Reformed churches should take the lead in evangelism and missions. At times in the past it has been so (cf. Iain Murray's The Puritan Hope). Sadly, today they do not. Why?

One reason the gospel is not promiscuously and zealously proclaimed stems from a potent heart problem - the fear of man. "The fear of man lays a snare, but whoever trusts in the LORD is safe" (Prov. 29:25, ESV). We raise alleged theological objections to aggressive evangelistic efforts, but too often these are mere excuses for fearful inaction. Are we more interested in "Reformedness" than being faithful?

The reality is, however, as Calvinist Ernest Reisinger declared: "The church that does not evangelize will fossilize, that is, dry up and become useless to Christ and the world." Evangelism and missiological efforts are not somehow antithetical to a robust Calvinism. In reality the opposite is true. And, this is especially the case when Calvinism melds with an optimistic eschatology.

The vitality of the Reformed faith instills great confidence in missiological efforts. The doctrines of grace ascribe to God the certainty of salvation: "As many as were ordained to eternal life believed" (Acts 13:48, ASV). Reformed doctrine teaches rightly that evangelistic and missiological efforts cannot fail of success. Enter postmillennial eschatology.

The Bible teaches that not only does God elect, effectively call, regenerate, etc., individuals whom He has appointed unto life, but also that He has purposed and willed, according to His good pleasure, to call many multitudes into His Kingdom. Indeed, the prophet avers without hesitation or qualification: "The earth shall be full of the knowledge of the LORD as the waters cover the sea" (Isaiah 11:9). Consequently, the doctrines of grace also provide the certainty of kingdom expansion. Appropriately then, Christ is the "Savior [soter] of the world" (1 John 4:14).

This eschatological certainty should fuel evangelistic and missiological zeal. Most self-conscious postmillennialists would concur with this conclusion, but the ethical questions remain: Is this confession being demonstrated in one's life? Does one practice what one professes?

Here are a few simple, but effective fog-clearing diagnostic questions:

Postmillennial convictions taken to heart embrace evangelism and discipleship with gusto. If the gospel is not primary and if one does not burn with a passion for converting and disciplining the nations, his optimistic eschatological confession is suspect in the final analysis. Frankly, such a confession would be nothing more than sound and fury, signifying nothing. To paraphrase James, "What good is it, my brothers, if a man claims to believe in missions but has no deeds? If one of you says of the lost millions, 'The earth shall be filled with the knowledge of the Lord,' but does nothing individually about reaching him with the gospel, what good is it?" (cf. James 2:14,16).

Eschatology matters, and it matters on a personal ethical level. May God kindle a raging fire for evangelical and missiological zeal in His Church, especially among those who embrace the Scripture's optimistic eschatology. Anything less would be, in a word, antinomian.

Jeffery J. Ventrella, Vice President, Blackstone Strategic Planning, teaches Ethics and Apologetics for Bahnsen Theological Seminary.

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